The distinction of caste is woven into the very texture of Hindoo society. In whatever light it is considered, religiously, morally, or socially, it must be admitted that this abnormal system is calculated to perpetuate the ignorance and degradation of the race among which it prevails. It is useless to enquire when and by whom it was founded. The Hindoo Shastras do not agree as to this point, but it is obvious to conclude that it must have originated in a dark age when a proud and selfish priesthood, in the exercise of its sacerdotal functions, imposed on the people this galling yoke of religious and social servitude. Even the rulers of the land were not exempt from its baneful influence. They were as much subject to the prescribed rules of their order as the common people. Calculating on the implicit and unquestioning obedience of men to their authoritative injunctions, a scheming hierarchy established a universal system, the demoralizing effects of which are perhaps without a parallel in the annals of human society. The capacity and culture of man's intellect was shamefully under-estimated when it was expected that such an artificial order, so preposterously unsuited to the interests of humanity and to the advancement of civilization, should for ever continue to influence the life and destiny of unborn generations.

"The distinctions of rank in Europe" says Mr. Ward, "are founded upon civic merit or learning, and answer very important ends in the social union; but this system commences with an act of the most consummate injustice that was ever perpetrated; binds in chains of adamant nine-tenths of the people, debars them for ever from all access to a higher state, whatever their merits may be; puts a lock upon the whole intellect of three of the four orders, and branding their very birth with infamy, and rivetting their chains for ever, says to millions and millions of mankind,—'you proceeded from the feet of Brahma, you were created for servitude.'"

History furnishes no parallel to such an audacious declaration, made in utter defiance of the fundamental principles of humanity. The onward march of intellect can never be checked, even when fenced in by the strongest of artificial barriers. Still will that "grey spirit" rise and chase away the errors which age has accumulated and superstition cherished.

The distinction of caste, it is obvious, was originally instituted to secure to the hierarchy all the superior advantages of a privileged class, and to condemn all other orders to follow menial occupations such as the trades of the country could furnish. They kept the key of knowledge in their own hands, and thus exercised a domineering influence over the mass of the people, imagining that their exclusive privileges should have endless duration. This power in their hands was "either a treasury chest or a rod of iron." The mind recoils from contemplating what would have been the state of the country, the extent of her hopelessness and helplessness, if the light of European knowledge had not dawned and penetrated the Hindoo mind, and thereby introduced a healthier state of things. Eighty years back this system was at the zenith of its splendour; men clung to it with all the tenacity of a natural institution, and proscribed those who ventured to break through its fetters. It was a terrible thing then to depart from the established order of social union; the least whisper of a deviation and the slightest violation of its rules were visited with social persecution of the worst type. I cannot do better than give a few instances, illustrating the nature of the punishments to which a Hindoo was subjected in that period of terror, when caste-mania raged most furiously.

"After the establishment of the English power in Bengal, the caste of a Brahmin of Calcutta was destroyed by a European who forced into his mouth flesh, spirits, &c. After remaining three years an outcast, great efforts were made, at an expense of eighty thousand rupees, to restore him to the pale of his caste, but in vain, as many Brahmins of the same order refused to associate with him as one of their own. After this, an expense of two lacks of Rupees more was incurred, when he was re-admitted to the privileges of his caste. About the year 1802, a person in Calcutta expended in feasting and presents to Brahmins fifty thousand Rupees to be re-admitted into the ring of his caste from which he had been excluded for eating with a Brahmin of the Peeralee caste. Not long after this, two Peeralee Brahmins of Calcutta made an effort to wipe out the opprobrium of Peeralism, but were disappointed, though they had expended a very large sum of money.

"Ghunusyamu, a Brahmin, about thirty-five years ago, went to England and was excommunicated. Gocool, another Brahmin, about the same time went to Madras, and was renounced by his relatives; but after incurring some expense in feasting Brahmins, he was received back. In the year 1808, a blacksmith of Serampore returned from Madras and was disowned by his fellow caste men, but after expending two thousand Rupees amongst the Brahmins, he was restored to his family and friends. In the same year the mother of Kali Prosaud Ghose, a rich Kayusto of Benares, who had lost caste by intercourse with Mussulmans and was called a Peeralee, died. Kali Prosaud was much concerned on account of the rites required to be performed in honor of the manes of his deceased parent, but no Brahmin would officiate at the ceremony; after much entreaty and promise of rewards, he prevailed at last upon eleven Brahmins to perform the necessary ceremonies at night. A person who had a dispute with these Brahmins informed against them, and they were immediately abandoned by their friends. After waiting several days in vain, hoping that his friends would relent, one of these Brahmins, tying himself to a jar of water, drowned himself in the Ganges. Some years ago, Ram, a Brahmin of Tribany, having, by mistake, married his son to a Peeralee girl, and being abandoned by his friends, died of a broken heart. In the year 1803, Shibu Ghose, a Kayusto, married a Peeralee girl, and was not restored to his caste till after seven years, and after he had expended seven thousand Rupees for the expiation of his offence. About the same period, a Brahmin woman of Velupookuria, having been defloured, and in consequence outcasted, put an end to her existence by voluntary starvation. In the village of Buj Buj, some years ago, a young man who had lost his caste through the criminal intrigues of his mother, a widow, in a state of frenzy poisoned himself, and his two surviving brothers abandoned the country. Goorooprasaud, a Brahmin of Churna, in Burdwan, not many years ago, through fear of losing caste, in consequence of the infidelity of his wife, left his home and died of grief at Benares. About the year 1800, a Brahmin lady of Santipore murdered her illegitimate child, to prevent discovery and loss of caste. In the year 1807, a Brahmin of Tribany murdered his wife by strangling her to avert loss of caste through her criminal intrigues. About the year 1790, Kalidass, a Brahmin, who had been inveigled into marrying a washerman's daughter, was obliged to flee the country to Benares, where being discovered, he sold all his property and fled, and his wife became a maniac. In the time of Rajah Krishna Chunder Roy, a Brahmin of Santipore was found to have a criminal intrigue with the daughter of a shoemaker: the Rajah forbade the barber of the village to shave the family or the washerman to wash for them: in this distress they applied to the Rajah and afterwards to the Nawab for restoration, but in vain. After having been despoiled of their resources by the false promises of pretended friends, the Rajah relented and removed the ban, but the family have not obtained to this day their pristine position.[85]

"Numbers of outcasts abandon their homes and wander about till death. Many other instances might be given in which the fear of losing caste had led to the perpetration of the most shocking murders, which in this country are easily concealed, and thousands of children are murdered in the womb, to prevent discovery and the consequent loss of caste, particularly in the houses of the Koolin Brahmins."

The inveterate tenacity with which the rites and privileges of caste are clung to is a prominent feature of the Hindoo character, showing, like many other facts, that as a nation—the Rajpoots excepted—they fear the sword-blade, but can meet death with calmness and fortitude when they apprehend any danger to the purity of caste. In the year 1777, a Mussulman nobleman forcibly seized the daughters of three Brahmins. They complained to the judge of the district, but obtaining no redress, they committed suicide by poison under the nose of the unrighteous judge. "When, about a century since, a body of sepoys were being brought from Madras to Calcutta, the provisions ran short, till at last the only food consisted of salted beef and pork. Though a few submitted to the necessity of circumstances and defiled themselves, many preferred a languishing death by famine to a life polluted by tasting forbidden food. The Mussulman Governors often took advantage of this prejudice, when their exchequers were empty. The Hindoo would submit to the most excruciating tortures rather than disclose his hoard, but the moment his religious purity was threatened, he complied with any demand, if the sum asked for was within his means; if not, the man being linked to his caste fellows, the latter raised the required sum by subscription."

In a moral point of view, the effects of this distinction are equally mischievous. Far from promoting a spirit of benevolence and good fellowship between man and man, it has a natural tendency to engender hostile feelings, which cannot fail to militate against the best interests of humanity. Should a Hindoo of inferior caste happen to touch one of superior caste, while the latter is cooking or eating, he throws away everything as defiled. Even in cases of extreme sickness, the one will seldom condescend to drink water out of the hands of the other. There are also instances on record in which two Hindoos of the same caste refuse to eat together, simply because they belong to two several dalls or parties; in the villages especially this partisan feeling is sometimes carried to so great a length that no party will scruple to blast the fair fame of their antagonists by scandalous accusations and uncalled-for slanders. Thousands and thousands of Rupees are spent in securing the favors or alliance of the Koolins—the great arbiters of caste,—and he who by the power of his purse can enlist on his side a larger number of these pampered Koolins, generally takes away the palm. The hard struggle for the attainment of this hollow, ephemeral distinction, instead of stimulating any noble desire or laudable ambition, almost invariably terminates in fostering an antagonistic spirit, which is decidedly opposed to the laws of good fellowship and the general brotherhood of mankind. Genuine charity can never exist in such an unexpansive state of society, and mutual love is torn in shreds. If the original founder of the system had calmly and soberly considered, apart from selfish motives, a tithe of the evils which the caste system was calculated to inflict on society, he would, I make no doubt, have paused before imposing on Hindoo society the fetters of caste servitude.

It has been urged by the advocates of the system that it is designed to confer a great boon on society by confining each trade or occupation to one particular class, and thereby securing perfection in that line; but the argument is as fallacious as the result is disappointing. Experience and observation sufficiently prove that the Hindoo artisans use almost the same tools and implements which their predecessors used centuries ago. They work with the same loom and spindle, the same plough, the same spade, the same scythe, the same threshing machine, and the same everything that were in vogue at the time of Vicramadyatta in the sixteenth century, and if any improvement has been effected, it is owing to the superior skill of the foreigners. It is, however, creditable to the native artisans to say that they evince a great aptitude for learning and imitating what they see. Native carpenters, shoemakers, tailors, engravers, lithographers, printers, gold and silver-smiths, &c., now-a-days turn out articles which in point of workmanship are not very much inferior to those imported from Europe. Of course they are materially indebted to Europeans for this improvement.

The circumstances which cause the loss of caste are the following: The abandonment of the Hindoo religion, journey to foreign countries which involves the eating of forbidden food, the eating of food cooked by one of inferior caste or of food forbidden to the Hindoos, female unchastity in a family, the cohabiting with women of a lower caste, or with those of foreign nations and the non-performance of religious rites prescribed in the Shastras.[86] There are other circumstances which detract from the dignity of a family, but they are of secondary importance. These causes were in full operation some seventy or eighty years ago. The unanimous voice of the neighbours denounced a Hindu as an outcast if he were found guilty of any of the above transgressions. Purity of caste was then watched with greater solicitude than purity of conscience and character. The magnates of the land spared neither expense nor pains to preserve inviolate the outward purity of their caste. The popular shastras of the Hindoos are certainly very convenient and accommodating in every respect; the sins of a life-time, nay of ten lives, may be washed away by an ablution in the sacred stream of the Ganges on the occasion of certain holy days called yogas; so requisite provision is made in them for the atonement of the loss of caste by performing certain religious rites and feasting, and making suitable presents to Brahmins in money and kind. But it has always been a matter of wonder to many that the Peeralees or the Tagores of Calcutta, alike noted for their wealth and liberality, have not as yet been able to regain their caste or their original position in Hindu society. The obvious reason appears to be that they are not desirous of a restoration by submitting to any kind of humiliating atonement. They have shown their wisdom in pursuing such an independent and manly course. The history of Peeralee is thus given by Mr. Ward: "A Nabob of the name of Peeralee is charged with having destroyed the rank of many Hindus, Brahmins and others; and from these persons have descended a very considerable number of families scattered over the country, who have been branded with the name of their oppressor. These persons practise all the ceremonies of the Hindu religion, but are carefully avoided by other Hindus as outcasts. It is supposed that not less than fifty families live in Calcutta, who employ Brahmin priests to perform the ceremonies of the Hindu religion for them. It is said that Rajah Krishna Chunder Roy was promised five lacks of Rupees by a Peeralee, if he would only honor him with a visit of a few moments, but he refused." Such was the virulence with which the caste mania raged when Hindu bigotry had reached its culminating point. Rajah Krishna Chunder Roy of Kishnaghur, about 100 miles north of Calcutta, was otherwise reputed to have been a very generous-hearted man, a great patron of learning and learned men, but he was so blindly led away by the impulse of bigotry that he unhesitatingly declined to assist a brother countryman of his who had been subjected to social ostracism through mere accident. But the Rajah's grandson, if I am rightly informed, when he had occasion to come down to Calcutta a few years back, unscrupulously took up his quarters at Spence's Hotel, and freely enjoyed the company of his European friends, indicating a healthy change in the social economy of the people, the result solely of intellectual expansion, and of the inauguration of a better era through the rapid diffusion of western knowledge.[87]

The Peeralee or the Tagore family of Calcutta, be it recorded to their honor, have long been eminently distinguished by their liberality, manly independence, enlightened principles and enterprising spirit. Some of the members of this family occupy the foremost rank amongst the friends of native improvement. The late Baboo Dwarkey Nath Tagore set a noble example to his countrymen by his disinterested exertions in the cause of native education and public charities. Several of his European friends were under deep obligations to him for his unbounded liberality under peculiarly embarrassed circumstances;[88] the length of his purse was equalled by the breadth of his views. His object in proceeding to England was mainly to extend his knowledge by a closer and more familiar intercourse with Europeans. He was the right hand of the illustrious Hindoo reformer, the late Raja Rammohun Roy. His magnanimous mind, his enlightened views, his engaging manners, his amiable qualities both in public and private life, and his indomitable zeal in endeavouring to elevate his country in the scale of civilization, gave him an influence in English society never before or after enjoyed by any Hindoo gentleman. His worthy relative and coadjutor, the late Baboo Prosono Coomar Tagore, C. S. I., who has left a princely fortune, was no less distinguished for his enlarged views and liberal sentiments. His rich endowment of the Tagore Law Lecturship in connection with the Calcutta University has substantially established his claim on the gratitude of his countrymen. It was he that first started the native English Paper called the "Reformer," which not only opened the eyes of the Hindoos to the errors of the antiquated system under which they lived, but diffused a healthy taste for the cultivation of English literature among the rising generation of his countrymen, and thereby paved the way for the development of advanced thought and intelligent opinion on the practical enunciation and appreciation of which mainly depends the future advancement of the nation. The late Moha Rajah Ramanauth Tagore, C. S. I., another member of the Tagore family, was deservedly esteemed for his liberal sentiments, his high sense of honor, his scrupulous fidelity and his unblemished character. Baboo Debendernath Tagore, the son of the late Baboo Dwarkeynauth Tagore, bears a highly exemplary character. His uncompromising straightforwardness, his sincerity and piety, his high integrity, his devotedness to the cause of religion, his unassuming habits, the suavity of his disposition, and his utter contempt for worldly enjoyments, have shed an unfading lustre around his name. Well may India be proud of such a worthy son. Moha Raja Jotendermohun Tagore, C. S. I., Raja Sourendermohun Tagore, his brother, and Baboo Gynendermohun Tagore, the son of the late Baboo Prosonocoomar Tagore, also belong to this family: all of them bear a very high character for intelligence, integrity, and sound moral principles.

All these distinguished individuals are descended from Peeralee ancestors. Few have more deservedly merited the respect and esteem of their countrymen, or better vindicated their rightful claim to the honors bestowed on some of them. If they are denounced as outcasts, such outcasts are the ornaments of the country. If they are far in the rear of caste they are assuredly far in the van of intelligence, ability, mental activity, refinement and honesty. If to be a Peeralee were an indelible stigma, it is certainly a glory to the whole nation that such a noble and stainless character as Baboo Debendernauth Tagore is a member of the same family. We would search in vain among the countless myriads of India for such a meek, spotless, but bright and glorious model.

It is, moreever, to the Peeralee or Tagore family that the enlightened Hindoo community of Calcutta is principally indebted for its refined taste and elevated ideas. May they continue to shed their benign influence not only on the rising but unborn generations of their countrymen, and carry on the work of reformation, not with the impetuosity of rash innovators, but with the cool deliberation of reflecting minds.

The rules of caste are not now strictly observed, and their observance is scarcely compatible with the spirit of the age, and in one sense we have scarcely a Hindoo in Bengal, especially amongst those who live in the Presidency town and the district towns.

The distinction of caste is more honored in the breach than in the observance of it.[89] As English schools and colleges are multiplying in every nook and corner of the empire, more liberal ideas and principles are being imbibed by the Hindoo youths, which bid fair in process of time to exercise a regenerating influence on the habits of the people. Idolatry, and its necessary concomitant, priestcraft, is fast losing its hold on their minds; a new phase of life indicates the near approach of an improved order of things; ideas which had for ages been pent up in the dark, dreary cell of ignorance now find a free outlet, and the recipients of knowledge breathe a purer atmosphere, clear of the hazy mists that had hitherto clouded their intellect. To a philanthropist such a forecast is in the highest degree encouraging. The distinction of caste has also received a fatal blow by the frequent visits of young and aspiring native gentlemen to England for the purpose of completing their education there. This growing desire among the rising generation should be encouraged as it has an excellent tendency to promote the moral and intellectual improvement of the nation.

The late Baboo Ramdoolal Dey,[90] of Calcutta, who was a self-made man and a millionaire, was a Dullaputty or head of a party. When the subject of caste was discussed, he emphatically said, that "the caste was in his iron chest," the meaning of which was that money has the power of restoring caste.

The late Baboo Ram Gopal Ghose, a distinguished merchant and reformer of this City, had a country residence at Bagati, near Tribani, in the Hooghly district, about 100 miles east of Calcutta. He had a mother who was, as might be expected, a superstitious old lady. Baboo Ram Gopal on principle never wounded her feelings by interfering with her religious belief. On the occasion of the Doorga Poojah at his country house, his mother as usual directed the servants to distribute the noybidhi, or offerings, consisting of rice, fruits and sweetmeats, among the Brahmins of the neighbourhood; but they all, to a man, refused to accept the same, on the ground that Ram Gopal was not a Hindoo, which was tantamount to declaring that he had no faith in Hindooism, and was an outcast from Hindooism. On seeing the offerings brought back, his mother's lamentations knew no bounds, because the refusal of the Brahmins to accept the offerings was a dishonor, and involved the question of the loss of caste. Apprehending the dreadful consequences of such a refusal, especially in a village where bigotry reigned supreme, the old lady became quite disconsolate. Ram Gopal, who with strong common sense combined the benefit of a liberal English education, thought of the following expedient: He at once suggested that every noybidhi (offering) should be accompanied by a sum of five Rupees. The temptation was too great to be resisted, the very Brahmins who, two hours back, openly refused to take the offerings, now came running in numbers to Ram Gopal's house for their share, and regularly scrambled for the thing. In fact, he had more demands than he could meet. Thus a few Rupees had the marvellous effect of turning a Sahib into a pure Hindoo, fully illustrating the truth of Ramdoolal Dey's saying, that "Caste was in his iron chest." Examples of this nature may be multiplied to any extent, but they are not necessary. Thus we see the decadence of this artificial system is inevitable, as indeed of every other unhealthy institution opposed to the best interests of humanity.

I cannot close this chapter without drawing the attention of my readers to the gross inconsistency of the conduct of the caste apologists. Thousands and tens of thousands of the most orthodox Hindoos daily violate the rules of caste by using the shidho chÁll, (rice produced from boiled paddy) which is often prepared by Mussulmans and other low caste husbandmen, whose very touch is pollution to the food of the Hindoo. It is a notorious fact that nine-tenths of the Hindoos of Bengal, including the Brahmin class, are in the habit of eating shidho chÁll, which is the prime staff of their lives, simply because the other kind of rice, Átab chÁll (rice produced from sun-dried paddy), contains too much starch or nutritive property and is difficult of digestion by bhayto or rice-fed Bengallees who are, with a few exceptions, constitutionally weak from a variety of causes enumerated before. In the North-West Provinces, people never use shidho rice owing to its being boiled in an unhusked state.

The Hindoos of our day often consume sugar refined with the dust of charcoal bones. The universal use of shidho rice and sweetmeats which contain refined sugar leads the Hindoos to break the rules of caste almost every hour of their lives. Besides these two chief articles of food, there are several other things made by Mussulmans, such as rose-water, kaywra Árauk, and the like, the general use of which is a direct violation of the rules of caste. A Hindoo female, when she becomes a widow at an advanced period of life, sometimes takes to Átab rice because it is not produced from boiled paddy which makes it impure, but from sun-dried paddy, and here the members of the Tagore family are more strict in their regime than any other class of Hindoos in Bengal. There are, however, yet a few orthodox Hindoos, who, though they eat shidho rice, nevertheless abstain from using bazar-made sweetmeats and Municipal pipe water because the engines of the latter are said to be greased and worked by Mussulman and Christian hands. Such men make their own sweetmeats at home with Benares sugar and drink Ganges water, but the younger members of their family, if not without their approval at least with their partial cognisance, daily make the greatest inroads on this institution without having the moral courage to avow their acts. They eat and drink in the European fashion, and preserve their castes intact by a positive and emphatic disclaimer. So much for the consistency of their character. When the orthodox heads of Hindoo families are gathered unto their fathers, the key-note of the present or rising generation will be—"perish caste with all its monstrous evils."